Aparigrahavad Arthik Samta Ka Adhar

Here's a comprehensive summary of the Jain text "Aparigrahavad: Arthik Samta ka Adhar" (Non-possessiveness: The Foundation of Economic Equality) by Dr. Phoolchandra Jain Premi, drawing from the provided pages:

Aparigrahavad: The Foundation of Economic Equality

This article, authored by Dr. Phoolchandra Jain Premi, argues that the Jain principle of Aparigraha (non-possessiveness) is the fundamental basis for achieving economic equality in society. The author begins by emphasizing the paramount importance of the five vows of Jainism – Ahimsa (non-violence), Satya (truth), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha – for the welfare of the world. While all vows are interconnected with Ahimsa, Aparigraha is highlighted as its backbone, essential for its complete practice.

The text differentiates between external and internal violence, stating that true Ahimsa requires the renunciation of both. Lord Mahavir advocated the principle of love to prevent external violence and the principle of Aparigraha to curb internal violence. Although Aparigraha can be considered a part of Ahimsa from an internal perspective, it is established as a distinct vow to ensure the fullness of Ahimsa and to progress towards one's goal without attachment. The author argues that separate articulation is necessary due to the differing contexts of action and external behavior.

Understanding Aparigraha:

The word "Aparigraha" signifies the negation of "Parigraha". Parigraha is defined as the act of acquiring or possessing anything with a sense of "mamata" (mine-ness) or attachment, driven by delusion. Acharya Umaswami defines Parigraha as murchha (infatuation or swooning). The mind and senses are inherently restless, constantly generating new desires. These desires are identified as the root cause of Parigraha.

Psychologically, Parigraha manifests in three stages:

1. Desire for possession (Iccha-rup Parigraha): The initial longing for acquiring things.
2. Tendency towards collection (Sangraha-rup Parigraha): The act of accumulating what is desired.
3. Establishment of attachment (Mamata): The growing sense of "mine-ness" towards the collected items, which intensifies the urge to collect.

The author stresses that true Parigraha lies in the attachment (mamata) to an object, not in the object itself. A person who is free from attachment, even amidst immense wealth, can be considered an observer of the vow of Aparigraha. Conversely, someone outwardly poor but clinging to a sense of "mine" is internally a great possessor. To curb unnecessary accumulation, one must first relinquish the attachment to the object.

The Link Between Aparigraha and Economic Equality:

The article asserts that unlimited human aspirations, fueled by greed and attachment, lead to unethical wealth accumulation. This leads individuals to believe that material success is the sole source of happiness, ignoring the suffering they inflict on others. Causes like self-preservation, sensory pleasure, and uncertainty also contribute to excessive hoarding, causing scarcity and hardship for others in society.

The author illustrates how a wealthy individual buying up essential commodities creates artificial scarcity, depriving the less fortunate of their basic needs. This imbalance generates resentment and conflict. The pursuit of wealth accumulation has created a chasm between individuals, where money has become the sole measure of value. While wealth is a means for sustenance, when it becomes the end goal, ethical considerations are abandoned.

The concentration of capital in the hands of a few gives rise to capitalism, which is the root of economic disparity. This disparity, in turn, breeds jealousy, hatred, and animosity. The text quotes Bhagwati Aradhana, stating that attachment, greed, and delusion lead to the inclination to acquire external possessions. We are so engrossed in the external world that we fail to see beyond it, mistaking this infatuation for awareness.

Practical Implications and Solutions:

Lord Mahavir's principle of "Samvibhagi" (one who shares) is interpreted as the necessity of equal distribution within a nation for true freedom. The Jain vow of "Parigraha Pariman" (limitation of possessions) advocates for setting boundaries on one's belongings and distributing the excess to the needy. While complete renunciation may be difficult for householders, controlling and limiting possessions is achievable. Acharya Samantabhadra's teachings in Ratnakaranḍa Śrāvakācāra describe those who practice non-attachment to external possessions (wealth, land, dependents, etc.) as holders of the vow of Aparigraha.

The author criticizes the failure of democratic societies to establish universally beneficial "Sarvodaya" (upliftment of all) societies due to excessive hoarding. While socialism and communism aim to eliminate poverty and inequality, they often employ the same vices they seek to eradicate, leading to internal conflict and terrorism. True equality, it is argued, lies not in external systems but in the internal foundation of Aparigraha.

Aparigraha fosters economic equality by discouraging excessive accumulation and promoting distribution for the welfare of the people. The habit of wastefulness and the erosion of moral values are consequences of unchecked wealth accumulation. Mahatma Gandhi's principles of Sarvodaya, Satyagraha, Samanvay (coordination), and Samyayoga (equitable union) are also rooted in Aparigraha. Vinoba Bhave's interpretation of Samyayoga emphasizes the establishment of perfect equality, starting with economic equality.

Gandhi's Trusteeship principle, where the wealthy act as trustees of their wealth for the benefit of society, is presented as a powerful tool to address economic inequality. The underlying spirit of Trusteeship is Aparigraha. The author laments its limited implementation in India due to opposing ideologies and lack of awareness. The principle aims to bridge the gap between labor and capital, eliminate disparity and poverty, and foster an ideal, non-violent society.

The article discusses the concept of the "Poverty Line" in economics, highlighting that income below a certain level prevents individuals from meeting basic needs. The author argues that the current industrial civilization, with its intense and sharp economic disparities, has also led to social disparities. Economic equality, directly linked to the spirit of Aparigraha, is crucial for resolving social inequalities.

The text quotes Jainendra Ji, who rightly points out that it is attachment to possessions, not the possessions themselves, that constitutes Parigraha. He emphasizes that in the face of widespread hunger, practicing religion in isolation is hollow. Similarly, Upadhyay Amarmuni states that poverty is not inherently a problem; wealthy accumulation creates poverty. The solution lies in the "dissolution of wealth" to alleviate poverty.

The author concludes by reiterating that Aparigraha is the foundation of true socialism and the solution to poverty. Mere laws and force cannot bring about genuine social change; heart transformation and public awareness are essential. Inspired by Aleksandr Solzhenitsyn, the article calls for promoting discussions and understanding of principles like Aparigraha to create a conducive atmosphere for its practical implementation, thereby building a strong foundation for equality.